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From Heart to Heart in Bonds of Pythian Friendship, Charity and Benevolence I Speak. 




TALKS ON PYTHIANISM 



BY 



Rev. S. L. Harris 



WITH AN INTRODUCTION 

BY 

HON. Hamilton Douglas 

SUPREME EEPKESENTATIYE FROM GEORGIA 



ATLANTA, GA. 

1901 

\_ • 



THE LIBRARY OF 
CONGRESS, 

Two CopiES Received 

JUN. 8 1901 

Copyright entry 

CLASS U. XXc. Nd. 

COPY B. 



HS (2.2., 

.■H3 



Entered, according to Act of Congress, in the year 1901, 

By MRS. S. L. HARRIS, 

In the Office of the Librarian of Congress, at Washington. 






• •• ••• •• 



» • • • • • • 



PREFACE. 



It has been my aim and object in writing this little 
l)ook, to lay before its readers the story of Damon and 
Pythias, and a few talks on the tenets of the Order in 
plain, simple language. In doing so I have had but two 
leading thoughts in my mind. In the first place, I have had 
the misfortune to lose my sight and am totally blind. Both 
myself and wife are growing old, having already passed 
three score years. It has been our lot to accumulate but 
little of this world's goods, and yet in our declining years 
we must live. It is needless for me to say, therefore, that 
[he thought of securing these necessities of life from the 
sale of the book first prompted me to make an effort at 
book-writing. 

The second thought was that of doing all in my power 
to promote the interest of our noble Order by placing with- 
in easy reach of every Pythian a little volume which would 
not only be interesting and instructive, but would be in 
part somewhat amusing, and would be read not only by 
Pythians but others as well. The need for such a book 



4 Preface. 

has been for some time apparent to my mind. In my ex- 
perience as a Pythian during years past, I have discovered, 
that many of the members of our Order are not fully posted 
as to the details of the story of Damon and Pythias ; many 
of them having never read the story except such little 
sketches as might be found in school-books, and I suppose 
I would not exaggerate were I to say that there are not 
only hundreds, but thousands among the nearly half a mil- 
lion members in the United States who know but little 
more of the story of Damon and Pythias than w^hat they 
have learned from observation and lessons as they advance 
through the ranks of the Order. To this lack of informa- 
tion, more, perhaps, than, any other cause, is due the inac- 
tivity of many of our members. I have endeavored so to 
arrange this book that it will give the true story, and at the 
same time serve to strengthen the membership in Pythian 
principles and act as a mirror into which each Pythian may 
look and see if he is lacking in true Pythian character or 
practice. It may also serve as a beacon-light to guide the 
worthy traveler as he journeys throngh this life into the 
golden harbor of Pythian fraternity. If, by my feeble 
effort, I shall have aided in the accomplishment of these 
results, then it is well. 

In perusing these pages I trust that each Pythian will 
exercise that charity toward me which he would ask for 



Preface. 6 

iliimself under the same circumstances. What I have dic- 
tated and my wife has written is the very best I can do 
under the circumstances which surround me. I realize the 
absence- of that flowery touch in language which goes a 
great way in the make-up of any book. I hope, however, 
that what may be wanting in this respect may be atoned 
for by its simplicity of language and its faithful presenta- 
tion of facts. I believe that it will serve to awaken a 
deeper interest among the members of the Order in real 
Pythian principles and practice ; and, at the same time aid 
in imparting to the outside world a correct idea of the 
principles, aims and objects of our beloved Order. My 
fervent desire is that when I shall have passed from the 
stage of action, it may be said of me that, as a Pythian 
Knight, I did what I could. 

Let me admonish you, my brother, to be faithful in the 
discharge of your every duty as a true Pythian Knight. 
As for me, my labors have almost ended, but I thank God 
and take courage that I can yet mingle with my Pythian 
brethren in the embrace of Friendship, Charity and Benevo- 
lence. What I fail to do by reason of my afiliction, I 
trust may be done by this book — the slight offering of a 
feeble but true Knight; and may our loving Heavenly 
JFather grant that it may speak to the Pythian world senti- 
xnents of simple but helpful truth when I shall have gone 



6 Pkeface. 

hence, there to await the assembling of all true Knights^, 
at the feet of Him who said : '* Love thy neighbor as thy- 
self. " 

Yours in F., C. and B., 

S. L. Harris. 



INTRODUCTION. 



Our brother, the Kev. Stapleton L. Harris, the author 
of this work, needs no introduction to the active Pythians 
of Atlanta. He is a charter member and Past Chancellor 
by service of Empire Lodge No. 47, whose meetings he 
constantly attends. We who know him best commend 
him to the Order everywhere. 

For some years he has been failing in health and growl- 
ing blind until total darkness has long since closed about 
him. Recently one bright thought has illumined his 
shadowed pathway : to say something helpful to his brother 
man, to do something helpful for his faithful wife ; so he 
has talked and shebas written. These pages are the fruit 
of his meditations. 

Friendship is the epitome of Pythianism. In helping 
our dear brother you will help yourself, for these tran- 
scripts from his ripe experience may be of more value to you 
than much jBne gold. 

Hamilton Douglas, 
Supreme Representative of Georgia. 



TABLE OF CONTENTS. 



I. The Story of Damon and Pythias 11 

II. Friendship, the Foundation-stone of 

Pythianism 38 

III. Rise and Progress of Pythianism 49 

IV. Pythian Life 55 

V. Pythian Duty 61 

VI. Snap-shots from Ancient Syracuse 68 

V"II. Echoes FROM THE Great Battle- - 73 



Talks on Pythianism^ 



I. 

THE STORY OF DAMON AND PYTHIAS. 



The author of this little volume has been an humble 
minister of the gospel for many years past, of the Mis- 
sionary Baptist persuasion, whose work as a pastor has 
been among the country churches. It has ever been the 
custom, as it is to-day, of the country churches to hold 
their regular meetings on a fixed Saturday and Sunday in 
each month, and, in addition to these regular meetings, 
they hold each year a protracted meeting, usually lasting 
from three to ten days, which is held during the summer 
months, after the crops have been 'Maid by '^ and the 
farmers all have a little leisure. 

In the summer of 1891 the author went to one of his 
country churches to hold the annual services. Here he 
met an old brother who had come to the Missionary Bap- 
tist from the old Primitive, or, as it is sometimes called, 
*' Old Hardshell Baptist Church." The latter denomina- 



12 Talks on Pythianism. 

tioD, as every one is aware, entertain some ideas peculiar 
to themselves — such, for instance as opposition to the 
Sunday-schools and missionary work, as held by other de- 
nominations. They are also most strenuously opposed to 
all secret orders, such as Free Masons, Knights of Pythias, 
etc.; that is to say, will not tolerate in their members con- 
nection with any of the secret orders. The old brother 
in question, having become enthused with the missionary 
and Sunday-school spirit, had made the change irom the 
Primitive to the Missionary Baptist Church, but still re- 
tained his opposition to secret orders. 

In conversation with him, having discovered the exist- 
ence of the latter peculiarity, I told him I would call him 
*' Old Brother Hardshell," and it was not long until he 
was known among the brethren by that name. He, in 
turn, honored me with the name of ^' Softshell." These 
nicknames, however, were but pet names, for no two 
Christian brethren were ever bound together closer nor 
held higher esteem ior each other than did ^'Hardshell" 
and ^^Softshell." 

On Monday, the third day of the meeting, a large con- 
gregation was present, and among them, as usual, was 
** Hardshell." The day was warm, and old-time turkey- 
wing fans were in demand. The author, whose name had 
now been changed to " Softshell," used for his text, at the 
11 o'clock service, I. Kings, 6th chapter and 7th verse: 
*' And the house, when it was in building, was built of 
stone made ready before it was brought thither ; so that 



Talks on Pythianism. 13 

there was neither hammer nor axe, nor any tool of iron, 
heard in the house while it was in building.'' 

During the discourse the preacher incidentally made 
mention of the fact that Free Masons looked with pride 
to the existence of their order in that day. Toward the 
close of the discourse he remarked, also, that he hoped to 
see the day when all Christians, regardless of denomina- 
tion, would cultivate and practice a friendship as pure, as 
deep, and as lasting as that of historic Damon and 
Pythias. At each of these suggestions by the preacher 
he could but notice a slight frown on the face of '^ Hard- 
shell," accompanied by a slow shake of the head as though 
he meant to say, '^ I can't swallow that.'' However, the 
services were concluded promptly at ten minutes past 
twelve. Benediction was pronounced and the congrega- 
tion dispersed. 

^^ Hardshell" and '-Softshell" stepped out at the side 
door together, where they were met by a good Methodist 
brother who insisted that they, with two other brothers 
whom he had invited, should accompany himself and 
family to his house for dinner. The invitation was ac- 
cepted, as a matter of course, and in a few minutes we 
were eii route, seated in chairs, in a double wagon drawn 
by a pair of as fat, saucy mules as ever pulled a plow. 
About a half hour's ride brought us into a magnificent 
grove in front of a farmhouse. Here we alighted and 
were soon satisfying our thirst and bathing our heated 
faces with the deliciously cool water drawn from the bot- 
tom of a forty foot well which was located near the corner 



14 Talks on Pythianism. 

of the front yard. Then the party proceeded to the front 
veranda, where they were comfortably seated. It was 
not long, however, until dinner was announced, and it 
was a dinner, too, of the right sort. The long table, with 
its snow-white cloth, seemed burdened under the weight 
of the rich viands which covered its surface. Oh, my ! 
w^hat a dinner ! It would have tempted the palate of the 
most fastidious. Country-cured ham, baked chicken, old- 
fashioned chicken-pie, fresh butter, sweetmilk, buttermilk, 
coffee, fried peach pie, all kinds of vegetables, apple- 
dumplings with cream sauce, potato custard, half dozen 
kinds of preserves and jellies, and I like to have forgotten 
those big buttermilk biscuic and good corn bread. You 
may rest assured that we four guests rendered justice to 
the offering. 

Dinner being over we, under the leadership of our host, 
repaired again to the front veranda. * ^ Hardshell " sug- 
gested that we remove our coats, as the weather was very 
warm, which proposition was readily acceded to by all, 
and our coats were soon hanging to nails driven in the 
wall. ''Each of you take a chair and follow me," said 
''Hardshell," as he led the way out to a point near the 
well, where the huge oak trees cast cooling shadows on the 
earth. Here the five friends were seated, and "Hard- 
shell " drew from his pocket an old clay pipe with a reed 
stem, six or eight inches long, attached to it. Drawing 
his old pocket-knife from his pocket he began scraping out 
the bowl of the pipe ; then removing the stem from the 
pipe, he ran a straw through it; replacing the stem, he 



Talks on Pythianism. 15 

filled the pipe with tobacco which he cut from a piece of 
plug he had in his pocket. Strikiug a match and apply- 
ing it to his pipe, the white smoke was soon seen curling 
above his head as it swept through his snowy locks. 
Reaching over and touching *' Softshell " on the knee, he 
said : 

^'See here, ^Softshell,' I have a crow to pick with you, 
and you must furnish the sack to hold the feathers." 

**A11 right," replied ^^Softshell," '^rilbe at the picking ; 
produce your crow.'' 

*'Well," said ^'Hardshell," *'my crow is just this; when 
you were preaching to-day about Solomon's Temple, you 
f aid something about Free Masonry away back there. Do 
you think that is truth ? '' 

*'Why, certainly I do," replied * 'Softshell." ''Any 
well-informed Free Mason will verify this statement, and 
there is no secret about it, either. And now allow me to 
ask you one question in all sincerity and honesty : What 
fault have you to find with Free Masonry ?" 

"I have no fault to find of them," said "Hardshell," 
"but I jiist don't like this secret business; they seem to 
know something which they will not tell to any one, unless 
he joins them." 

"Ah, yes!'^ replied "Softshell." "That's where the 
shoe pinches. If you knew what they do you would not 
reveal it either. I see now, your crow is their secrets, 
and yet, to a degree, you are guilty of the same thing, 
for I dare say you have family secrets and you consider 
them sacred ; and yet you seem to find fault with these 



16 Talks on Pythianism. 

orders because they are doing precisely what you are,, 
keeping their own secrets. And not only this, but I will 
cite you to something grander than this, the Great Creator 
has secrets which the world has never known. We are led 
to conclude from holy writ that myriads of angels and 
arch- angels attend the high courts of heaven, yet God 
has not revealed to man their occupation, nor even the 
location of His secret palace. This, it seems to me, would 
justify the conclusion, at least, that there is no sin in 
secret orders, while their aims and objects are always for 
the betterment of their members, as well as a blessing to 
the world. It is true there are some persons in all secret 
orders, just as you may find in all churches, who entered 
the order under disguise, and hence their acts and lives 
are not such as would be approved by the outside world ; 
while the order or church would not only disapprove, but 
condemn. 

We certainly would not condemn a church because of 
the un-Christian deeds or words of some hypocrite who 
has deceived the membership, and thereby gained fellow- 
ship with them, nor should we condemn a secret order 
whose aims, objects and principles are not only moralizing 
but elevating in their every tendency, simply because 
they, like some churches, are so unfortunate, in getting in 
members, as to get an occasional black sheep in the fold. 
We should not judge the church, nor should we judge the 
secret organizations, by the hypocrites or the few black 
sheep that may be found in the fold, but by the acts and 



r 



Talks on Pythianism. 17 

lives of those who live up to the declared principles of 
such church or secret organization." 

^^Well,"said '^Hardshell," ^^this is half the crow; I will 
think more about it, and we will proceed to pick the other 
half. You remember you said something about the friend- 
ship of two men, Damon and Pythias were they not 
members of a secret order?" ^ 

"Oh, yes," replied ''Softshell," ^*they were Pythagoreans, 
and the Order now, known as the Kuights of Pythias is 
builded upon nothing less for its foundation-stone than 
that friendship which bound Damon and Pythias even 
unto death." 

*'Well," said * 'Hardshell," ''do you know their history 
and how it came about that one offered to die for the 
other ? " 

"Yes," said "Softshell." There are five different 
writers who have written the beautiful story of Damon 
and Pythias. In fact, there were more than these. One 
ancient writer, who lived contemporaneously with Damon 
and Pythias, was perhaps the oldest writer of this beauti- 
ful story. His writings, however, have been lost to the 
world for centuries. Others wrote the same story during 
the last century before Christ ; and still others wrote the 
same story during the first century of the Christian era. 
All of the five stories now extant are in such perfect 
harmony, one with the other, as to leave not even the 
shadow of a doubt as to the reality of the almost tragedy. "^ 

"Tell us the whole story," said "Hardshell," as he 
knocked the ashes from his pipe and leaned his chair back 



18 Talks on Pythianism. 

against a tree for a more comfortable position. This re- 
quest was sanctioned by all. 

^'All right," replied ^^Softshell." ^'I will try to give 
yon the sum and substance of the story, but before doing 
so I must exact the promise from each of you that I shall 
not be interrupted until I have told the whole. 

This was readily agreed to, and a bucket of water was 
wheeled up from the well by Brother Methodist. Each of 
the party was served with an old-fashioned gourd full of 
cool water; then resuming their seats "Softshell" began 
his narration of the story of Damon and Pythias. 

FIKST TALK ON rYTIIIANISM. 

The story of Damon and Pythias comes to us, as pre- 
viously intimated, from back behind many centuries in 
the past, and in order to tell you something of this 
wonderful story, which would not only be interesting 
but at the same time instructive, I must first tell you 
something of ancient Syracuse — the home of Dionysius. 

Something more than seven hundred years before 
Christ some Corinthians and Dorians in search of new 
territory had landed on the eoutheastern shore of the 
beautiful island of Sicily in the Mediterranean sea. Here 
they laid out and began the building of a city, which be- 
came what is known in history as ancient Syracuse, which 
within a half century was beginning to become famous 
among the cities of the old world for its beautiful situa- 
tion, its tall mountains, fertile valleys with their rich foli- 
age, its beautiful and picturesque natural scenery, its mag- 



Talks on Pythianism. 19 

nificeut vineyards and olive groves. Indeed, the city had 
grown to such proportions that many of the Greeks, be- 
coming fascinated by its attractions, emigrated to and 
settled on the island. Many of the rich and influential 
settled in Syracuse. Among these Greeks were men of 
refinement and culture, — the Philosopher, the Scientist, 
the Artist, the Poet, as well as the Statesman and Philan- 
thropist, As the years rolled by the city continued to 
grow. Grecian enterprise had taken hold among the 
people ; large and costly public buildings were erected ; 
magnificent temples were built ; costly and elegant resi- 
dences were completed; the entire city was built appar- 
ently with an eye single to beauty in architecture and per- 
manence as to construction. The rich and cultured from 
other nations had flocked to Syracuse until, in its citizen- 
ship, it seemed a concentration of culture and refinement. 
It was not, however, exempt from the ravages of warfare, 
lor early in its history other nations made war upon Syra- 
cuse. Among the most prominent of these enemies w^ere 
the Carthaginians, who waged war at intervals through 
the lapse of many years, but almost invariably met with 
sad defeat. 

The form of government of Syracuse was alternating ; 
first, a democratic form, then a monarchy; again demo- 
cratic, and again a monarchy. And so you see its form of 
government was not permanently established. What was 
meant in that day by a democratic form of government 
was claimed to be a government of, by, and for the people. 
The rich, influential and intelligent were ever the advo- 



^ 



20 Talks on Pythianism. 

cates of a democratic form of government, while the poor^ 
illiterate and vicious always preferred to follow and sup- 
port any man of ability who would declare himself the 
enemy of the rich and friend of the poor. Such a decla- 
ration carried with it the idea or promise of despoiling the 
rich and dividing with the poor, which, as a matter of 
course, meant nothing more than a tyrannical despotism 
regardless of right or justice, and he who ruled under such 
circumstances was called a tyrant. 

The democratic form of government had three depart- 
ments : 

The Senate, the Assembly, and the Justices. The Sen- 
ate was a deliberative body, composed of the senators from 
the various precincts or wards, who were elected by the 
popular vote of the people. This body was in session 
almost the entire year. A proposition tomake a law or 
to amend or aunul any existing law, either civil or relig- 
ious, had to be considered by the Senate. The Assembly 
of the people was called together, and the action of the 
Senate was laid before the Assembly for their adoption or 
rejection, which was fioal and irrevocable. The vote of the 
Assembly was cast by committeemen, elected from the As- 
sembly. When this body had disposed of a matter it was 
then turned over to the Justices, whose duty it was to 
administer and enforce the law. These Justices were in- 
variably elected from among the most honorable and influ- 
ential of the rich. Their government had also, like our 
own, two general departments — military and civil. 

The city had been enjoying a democratic form of govern- 



Talks on Pythianism. 21 

ment for some time when the Carthaginians marched 
against it with an array of about three hundred thousand 
men. This calamity necessitated the putting into active 
service every available man in Syracuse, both rich and 
poor. Among them was Dionysius, who, although a young 
man, had gained considerable prominence as a brave and 
dauntless soldier who is known in the story as the tyrant 
Djpiiysius. 

The contest between the two armies was bitter, but the 
Syracusans gained the victory in almost every battle. 
Dionysius being a man of marked ambition, determined 
within himselt to make an effort to overthrow the govern- 
ment and become himself its absolute ruler and head. 
And, in order to carry out his purposes and gratify his sel- 
fish ambitions, he began clandestinely wdth some of his 
mercenaries, who were as devoid of honor and correct prin- 
ciples as himself, to formulate his plans through which he 
could accomplish his purpose by bribery and intrigue. He 
influenced a considerable number of his comrades to lodge 
complaint with the Justices against the generals of the 
army, claiming that they were ineflScient, and urging their 
removal and the appointment of new generals in their 
stead. This scheme of Dionysius worked well, and he him- 
self being called before the Justices, advocated the proposed 
changes vehemently, and so managed as to have himself 
appointed one of the new generals. Then, in a very short 
while he managed to have his colleagues removed also, and 
the appointment of some of his followers in their stead. 
In this way he had secured for himself the support and in- 



22 Talks on- Pythianism. 

flueuce of all the generals who were secretly aware of his 
purposes. He had also secured a following from among 
the rich by marrying the daughter of Hermocrates who 
was a leader among the aristocrats. 

So successful had he been in carrying out bis plans thus 
far, that his selfish ambition prompted him to take advant- 
age of the opportunity now offered, and press his designs 
to an early conclusion; so he at once publicly declared 
himself to be the enemy of the rich and friend of the poor. 
This^declaration promptly brought to his support the en- 
tire poor population and threw the city into a state of ex- 
treme excitement. At a very early hour the following 
day the^streets were thronged with the followers of the 
tyrant. 

Here, now, we will introduce the two friends Damon 
andj Pythias, who had met on the street, and grasping 
each other^by the hand, had a brief conversation in refer- 
ence to the unsettled state of public affairs. Damon him- 
self, being a senator, and the very embodiment of honor, 
as a matter of course was feeling very great concern for 
the safety of the government ; while Pythias was a soldier 
and a knight of prominence. Each expressed to the other 
his contempt for the tyrant Dionysius, in his unholy and 
unlawful course. 

Their interview was soon ended as this was Pythias's 
wedding-day, and he must lose no time perfecting his ar- 
rangements for that occasion, and pressing the hand of 
Damon tenderly, he insisted that his friend, together with 
his wife and child, should be present at his marriage. 



I 



Talks on Pythiamsm. 23 

Damon suggested that it might be possible for him to at- 
tend alone, having previously sent his wife and child to 
their country home, some four leagues away. 

Bidding adieu to each other, Pythias hurried away in 
the direction of the home of Calantha, his intended bride, 
who Avas a daughter of one of the most prominent citizens 
of the city. While Damon, seating himself on a stone 
near by, silently watched the movements of ihe people, 
occasionally burying his brow in his hands as if in deep 
meditation. Suddenly the sound of trumpets broke upon 
his ear from the corridors of the senate chamber. Spring- 
ing to his feet, he asked a passer-by w^hat the trumpeting 
meant. The reply was: '^It is a signal, by direction of 
Dionysius, to call the Senate and the people together, in a 
body. It is said, also, that Dionysius will be King of 
Syracuse w^ithin an hour. He has already taken forcible 
possession of the citadel, where all the arms and ammuni- 
tion belonging to the city are stored." 

This news was a terrible shock to the noble-hearted 
Damon, who at once determined to go the senate cham- 
ber, assert his rights as a senator and citizen, and raise his 
voice in condemnation, not only of the illegal proceedings, 
but of him, also, who was the instigator of them. He felt 
that honor, liberty and justice were too sacred to be sacri- 
ficed to the selfish ambition of*a tyrant, without resistance 
from those into whose hands the sacred trust had been 
committed. His mind was fixed. But before proceeding 
to the senate chamber he must have a word with Pythias, 
whom he found at the home of the fair Calantha. On 



'24 Talks on Pythianism. 

making known to Pythias his determination, Pythias en- 
deavored to dissuade him from carrying out his purpose, 
but his pleading availed nothing. Then Pythias desired 
to accompany him, but Damon objected on the ground 
that his friend was but a step from the sacred altar where 
he could claim his beloved as his own. Securing the loan 
of Pythias's sword — having left his own at home — he bade 
adieu to his friend and hastened to the Senate. On arriv- 
ing there he was met by rude soldier?:, who taunted him 
with jeers and hisses, but pressing his way through the 
throng, he was soon in the senate chamber, and, to his 
utter disgust, argument was being made by traitor senators 
in favor of proclaiming Dionysius king. 

At the first opportunity offered, the noble Damon rose 
to his feet and appealed to the Senate and the people in 
no uncertain language, urging them to be faithful to their 
constituency and to their government; and to unflinch- 
ingly oppose any and every measure which might, in any 
way, endanger the right and liberties of the people, 
or cast the faintest insinuation upon the purity of their 
democratic form of government. But this appeal was not 
heeded, except by three or four other senators who, either 
through fear or intimidation, sat speechless and silent. 
Finally one of the followers .of Dionysius who, at the 
time, occupied the president's chair, called Damon to 
order, declared the Senate dissolved, and proclaimed 
Dionysius King of Syracuse. Whereupon, the exclama- 
tion, '^Long live King Dionysius!" rang out from the 



Talks on Pythiamsm. 25 

voices of three or four traitor senators, and it was tlien 
caught by the rabble in disgraceful, hideous howls. 

Dionysius, rising to his feet, in a few broken sentences 
accepted the position, when all present bowed before him, 
except Damon and the few senators who were faithful. 
Then, turning to Damon, Dionysius branded him with 
treachery and tyranny. This accusation so incensed Damon 
that he told Dionysius that he himself was the traitor 
and coward. This so outraged Dionysius that he at once 
condemned Damon to death by the headsman's axe. The 
execution was to take place that day, and he ordered him 
bound in chains and placed in a dungeon to await the hour 
of execution. The order was promptly obeyed and Damon 
was hastened to his dungeon, to die as a culprit, while the 
tyrant held full sway over the city. As the moments 
passed swiftly by, Pamon's whole soul and mind concen- 
trated in one thought, one ardent wish, one sweet hope; 
and he exclaimed : ^' Oh, that I could see my sweet Her- 
mion (his wife) and my darling boy! and press them 
once more to my throbbing heart ere I die! " 

Calling for a messenger he sent him to the Tyrant to 
make this last, this one, this only request : ^' Grant me a 
short respite, that my loved wife and child may be sum- 
moned hither, that I may see them once more before I 
die." This request was indignantly denied him by the 
Tyrant. As Damon hears this reply, the last fond hope 
of seeing his wife and child fades away, and he must spend 
the brief space of time allotted him alone in his dungeon. 
But, he must see Pythias, if possible, and to his care com- 



26 Talks on Pythian ism. 

mit his loved wife and child. And, as the time for his 
execution was near at hand, he dispatched his messenger 
to notify Pythias of his doom, and to request his immedi- 
ate presence. 

For two hours past Pythias had lingered at the home of 
his intended bride, 'and had sent several messengers to the 
Senate with instructions to watch the proceedings, and 
bring him word quickly if Damon's life should be in 
danger. Neither of the messengers having returned, his 
anxiety for his friend was the more increased, and he 
postponed his marriage to a later hour in the day. In- 
deed ! Pythias was almost frantic with anxiety for the 
safely of his friend. He feared Damon had fallen a prey 
to the wrath of the Tyrant. He even condemned him- 
self for not having gone with his friend to the Senate. 
And when the hour had arrived to which the marriage 
had been postponed, he could not get his own consent to 
claim for his own the fair Calantha until he knew the 
the fate of Damon. Pythias paced the floor to and fro, 
anxiously awaiting some tidings of his friend. Finally 
Calantha, having grown impatient with the delay, came 
to him, in her rich and gorgeous bridal attire. When 
Pythias beheld her, so beautiful, so charming, so lovely, 
he was filled wiih admiration and delight. Approaching 
him, she inquired if he was ill, having perceived the 
troubled expression of his countenance. ^ 'My sweet Ca- 
lantha," said Pythias, ''I'm sick at heart. I've no tidings 
as yet from my friend. Oh, that the gods may brush 
away the dark forebodings that seem to hang about me ! 



► 



Talks on Pythianism. 27 

Could I but know that Damon was safe, and all was well 
with him, then the nuptial tie would fill my cup of joy to 
the brim, and you and I would drink together." 

Just as he completed this sentence, Damon's messenger 
summoned him to the door, unfolding to him the burden 
of Damon's message. Quickly turning to Calantha he 
imparted to her the sad news of the doom of his friend. 
Embracing her fondly, he told her the most sacred duty 
of his life demanded his immediate presence w^ith Damon, 
and that when this duty was discharged he would return 
and claim her as his own. Calantha remonstrated with 
him, and looking through her tears, exclaimed: '*0h, 
Pythias ! my Pythias ! you must not go !" 

But her fond entreaties could not hold him, and hastily 
leaving the room he joined the messenger, and the two 
hurried away in the direction of the prison. A few nio- 
ments' walk brought them to the prison door, where he 
met Damon, already en route to the scaffold, in chains 
and under heavy guard. Halting the guard, Pythias de- 
manded an interview with his friend. This, at first, was 
denied him, but finally, under the urgent entreaty of both 
Damon and Pythias, the officer yielded. The two friends 
fell into each other's arms in tears of bitterest anguish. 

''Oh my friend! my brother!" cried Pythias. "I 
feared this fate for you, and feel that I am more guilty 
than yourself, because I did not accompany you. 

"My friend, nay, my Pythias?" said Damon, "the gods 
themselves cannot be truer than yourself. I care nothing 
for death when in defense of honor and right. But, oh^ 



28 Talks on Pythianism. 

my poor Hermion ! my dear, sweet boy ! Had the Tyrant 
but let me see them but once more ere I die! But he re- 
fused my every plea, and I felt, Pythias, that I must see 
you and commit my loved ones to your care, for I know 
that you are true. And yet it was too cruel that I should 
have disturbed you thus, on this your happy wedding 
day." 

Pythias, turning to the officer of the guard, entreated 
him that he should take Damon and himself before Dio- 
nysius. To this the officer reluctantly consented, and 
they took up their march in that direction, and w^ere soon 
before the Tyrant. 

Pythias, stepping forward and kneeling before the Ty- 
rant, pleaded with him to grant a brief respite to Damon. 

^'As thou art a husband and father, hear me ! Let 
Damon go and see his wife and child before he dies ; for 
four hours respite him. Put me in chains, plunge me 
into his dungeon, as a pledge for his return. Do this, 
but this, and may the gods themselves build up thy great- 
ness as high as their own heavens !" 

This request was, to Dionysius, beyond any display of 
fidelity which he had ever witnessed in man. Such friend- 
ship as this, to him, was unknown. He w^as incapable of 
comprehending a friendship so deep, so pure, so lasting, 
as to prompt one man to stake his life for another. After 
a brief moment of a deathlike silence, the Tyrant inquired 
of Pythias : 

"What if this traitor should not return ; will you die 
in his stead ?" 



Talks on Pythianism. 2ft 

''Most gladly would I do so," replied Pythias. 

Then turniug to Damon, he asked him if. he, having 
been set free for awhile on a respite, would return to meet 
his fate. 

''By the truth of the gods I will !" replied Damon. 

"Then, Pythias, your request is granted, and I will see 
what will come of your folly, '^ said Dionysius. 

Damon was promptly released, and hastily embracing 
Pythias, and securing a fast steed, soon disappeared in the 
distance, in the direction of his home and loved ones. 
The chains were placed upon Pythias, who was cast into 
the dungeon to await the return of his friend. Dionysius 
was buried in wonder and amazement at the apparent 
fidelity of the two friends. He could not believe that 
Damon would return, nor that Pythias would unflinchingly 
yield his life for Damon should he not return, and he de- 
termined within himself, to test this matter to the bottom, 
and see if, in reality, this Pythagorean friendship was 
really what was claimed. Under a complete disguise he 
visited Pythias in his dungeon and offered to aid him to 
escape, saying that he himself would bribe the guard. So 
complete was his disguise that Pythias did not recognize 
him, and flatly refused his offer — with contempt. This 
refusal on the part of Pythias, only tended to deepen the 
mystery in the mind of Dionysius, so, as a last resort, he 
sent for Calantha, who promptly obeyed the summons. 
Nor did she recognize him in his disguise. But feigning 
himgelf to be a secret friend of Pythias, he sent Calantha 
into the dungeon to see if she could influence Pythias to 



30 Talks on Pythianism. 

escape with her. Bat her tender entreaties were of no 
avail. Pythias saying to her that ^' honor was more to 
him than life," "and besides this," said he, "I know my 
friend Damon will return, if not prevented provideniially, 
or by force. Never will Damon prove untrue to me." 
And at his own solicitation, he was left alone in his dark 
dungeon, that he might engage in meditation and prayer. 

Calantha paced the floor of the southern corridor, rest- 
lessly, wringing her hands in bitterest anguish, and w^on- 
dering, as she took an occasional glance down the road, 
which led in the direction of Damon's home, if he really 
would return in time to save the life of her loved Pythias ; 
while the Tyrant, seating himself in the hall just outside 
the dungeon, as if enchanted by some fairy god, in a spirit 
of profoundest meditation awaited the outcome. 

The sun was fast bending towards the western horizon. 
The time appointed for the execution was near at hand. 
Moiley groups could be seen here and there, excitedly dis- 
cussing the folly of Pythias. The sun dial on the Temple 
hard by was eagerly watched by the passers-by. Only a 
lew brief moments were left. The tops of the houses 
adjacent were crowded with lookers-on, while from the 
windows of the buildings might be seen women and chil- 
dren anxiously waiting to witness the execution. The 
dungeon door was flung open by the officer, and Pythias 
was brought forth by the guard. The disguised Tyrant 
rising to his feet, gazed upon him as if he would discover 
in his face emotions of regret, or if he might see the signs 
of a coward soul. But Pythias did not falter as the Tyrant 



Talks on Pythianism. 81 

taunted him with the falseness of his friend, and the by- 
standers jeered and scoffed him for his folly. Pythias smil- 
ingly expressed his confidence in the promise of his friend, 
and lifting his eyes toward heaven, he called upon the gods 
to prevent the return of his friend, saying, 

*' It is better that Pythias should die wifeless and child- 
less, than for Damon to die, leaving a widow and orphan ^ 
to the world's cold charity." 

Hearing these words from the lips of Pythias, Dionysius 
remarked, as he plainly showed some signs of emotion, 
''This man is like unto the gods." 

Here the officer turned to Pythias, and with an emotional 
voice, said, '' Come with me, the hour is at hand for you 
to lay down your bead for that traitor Damon." 

Slowly they proceeded through the prison hall, closely 
followed by the guard, Dionysius and the weeping Ca- 
lantha, supported by her mother, out into the open plain 
in rear of the prison, where the scaffold had been erected 
for the execution. Here the brave Pythias mounted the 
scaffold, and asked permission to bid farew^ell to his friends 
and loved ones. As he did so Calantha ascended the 
scaffold and met his fond embrace. 

Now let us leave the scene for a moment and turn our 
attention to the circumstances- which had caused Damon's 
delay. iS'ear four hours since he had disappeared on the 
fast steed in the direction of his home, nor did he slack 
his speed until he dismounted in front of his own loved 
villa, where he was met by his. faithful, trusty servant, 
into whose charge he gave his steed, with instructions to 



32 Talks on Pythianism. 

carefully and hastily rub him dowu, and have him in 
readiness for his use at any moment ; remarking at the 
same time, in a low and emotional voice, that he must re- 
turn to Syracuse at all hazards before the setting of the 
sun. '^ For," said he,' '^ my old true and tried friend and 
servant, I myself am to die, by order of Dionysius, at the 
setting of the sun, and Pythias is pledged for my return. 
There now, I have told you all, say nothing to the mis- 
tress till I am well on my way back again." And turning 
from him he entered the gate and was met by his much 
loved little boy. Quickly did he clasp him in his arms 
and press his little form close to his own fast throbbing 
heart, as he showered incessant kisses of tenderness upon 
his dimpled cheek. As he stepped upon the porch his 
own loved Hermion met him and embraced him. Enter- 
ing the house together they were soon seated near the back 
entrance. Hermion, his wife, had discovered a troubled 
look on his manly face and inquired of him if he was ill. 
Compressing his lips tightly, in order to restrain his emo- 
tion, he slowly nodded his head, indicating that he w^as. 
He sent the child to the housemaid in an adjoining room, 
then turning to his wife he said : 

"My own sweet Hermion, I have a sad, sad story to 
unfold to you " 

''Ah!" said she. ''My own noble Damon, your voice, 
your face, your every motion, have already intimated to 
me that some calamity has befallen you. Tell me, Damon, 
tell me all! Has our fair city fallen? Has Pythias 
been slain ? ! what ? Do tell me, keep me in suspense 



Talks on Pythianism. 33 

no longer ! For well do you know that the heart of your 
own Hermion would share with you your deepest sor- 
rows. " 

Arising to their feet simultaneously, Damon caught her 
in his embrace, and fondly kissed her cheek again and 
again, as his own manly tears fell like raindrops upon her 
troubled brow. 

^'Oh, my Hermion! My beloved! My pet! Oh, 
my darling, only boy! How can I say farewell? I am 
doomed to death by the tyrant Dionysius, and must die 
ere the sun shall hide itself behind the western slope." 

** But, my own Damon," said she, "you have no fetters 
on, no guard attended you hither. Are you not free ? 
Haste, Damon, haste! Mount thy swift steed and flee to 
yon lofty mountain! Hide thyself in its dense foliage till 
the trouble be overpast." 

" Would the gods it could be so!" replied he. ^'But, 
Hermion, it cannot be. Ihadbut four hours' respite from 
the chains and the dungeon. Behold the marks upon my 
wrists. I could never have seen thee move but for our 
true and noble friend Pythias, who interceded for me, 
and now wears the chain and occupies the dungeon as 
pledge for my return." 

At this declaration, Hermion sank back on the sofa^ 

limp and faint. Damon dropped on his knees beside the 

couch, and ior a moment pou**ed out his soul in fervent, 

pleading prayer to the gods for their protection over his 

m Hermion and his boy ; and, imprinting a last kiss upoa 

^^ her pale cheek, and calling for his little son, tenderly em- 



34 Talks on Pythianism. 

braced him. Beckoning the housemaid to his presence 
and pointing to Hermion, he said: ''Let your every 
thought and care be for her." 

Then, hastily, he left the house. When but a few 
steps from his own front door, in his flower yard, he 
stopped, and facing his house, took a last fond look at his 
once happy home. Then, with bowed head, he proceeded 
in the direction of the gate. As he stepped outside the 
gate, he was horrified to find that his swift steed lay dead 
upon the ground. A bloody axe near-by told him the 
story at a glance. His faithful servant had slain 
the horse to prevent his master's return to Syracuse. 
Glancing at the sun, he realized the time was short, 
the life of his friend was at stake. He knew it was im- 
possible, without a swift horse, for him to reach the city 
in time to redeem his pledge and save the life of his friend. 
^'What shall I do? What can I do? What must I do?'' 
he cried piteously. 

Just as it seemed to him the last ray of hope had faded, 
he espied a countryman on a swift horse, making towards 
the city. "This is my last and only chance, '^ said he, as 
the countryman approached. Seizing the reins, he told 
the rider that he must have the use of his steed at any cost. 
"By fair means if I can, by foul means if I must.'' At 
this declaration, the stranger dismounted, and as his foot 
touched the ground on one side, Damon mounted on the 
other, and tossing the stranger a well-filled purse, and 
pointing to his home, said: "Abide there till your steed 



Talks on Pythianism. 35 

is returned," and as quick as thought was on his way to 
Syracuse. 

On, and on, he went, with the speed of the wind, 
eagerly watching the sun as it was sinking behind the 
western slope. With but one aim, one hope, one yearn- 
ing desire in his heart: *'0h, that I may reach there in 
time to save my lifelong friend and thus preserve my 
own honor." 

Let us now return to the scene at Syracuse. Two brief 
minutes are all that is left in which to hope for Damon's 
return. The officer, laying hold of Pythias, said: ^^Come, 
I take you to the block." 

''Nay,'' said Pythias, ''I am a man and not a dog! I 
can place my head upon the block." 

And suiting the action to the word, he kissed Calantha 
a last good-by, and tearing himself from her embrace, he 
placed his head upon the block. Just at the last second, 
when the headsman's axe was already raised, a horseman 
was seen in the distance, coming at full speed, and waiv- 
ing his hand high above his head! His voice was faintly 
heard. ''Hold! Hold! Damon is here!" 

The disguised tyrant, hearing this, quickly tore the 
mask from his face, and ordered the headsman to stay his 
axe, By this time Damon had reached the scene. Dis- 
mounting, he quickly ran to the scaffold, as he cried : 
**0h, Pythias, my friend! Have I been false to thee ?" 

Pythias arose, and he and Damon fell into each other's 
embrace, each contending he should die and let the other 
live. This scene melted the heart even of the tyrant 



\y 



36 Talks on Pythianism. 

DioDysius, while many of the by-standers wept aloud. 
Dionysius, casting aside his entire disguise, drew near the 
two friends, and reaching forth his hand toward them^ 
said : 

^^I freely pardon both. Such friendship as this is be- 
coming the gods, and now I ask in turn to be admitted 
with you in the golden bonds of friendship/' 

His request, however, was declined, and, with joyous 
hearts, Damon and Pythias separated for the night. 
Pythias accompanied his faithful Calantha to her home,, 
where they were promptly wedded ; while Damon, on tried 
steed, wended his way back to his home and loved ones, 
to gladden their sad hearts by his return as though alive 
from the dead. 

^ **Now," said the narrator, "I have given you the sum 
and substance of this wonderful historic story, to the best 
of my memory, having read it several times. What have 
you to say against the cultivation of such friendship as 
that of Damon and Pythias?'^ 

Reaching forth his hand, and grasping that of the nar- 
rator, ''Hardsheir replied with emotion: 

^^My brother, you have never yet preached a sermon so 
interesting as has been this talk. Really, I have never 
heard a story so beautiful. It has melted my heart into 
perfect submission, and I say to you frankly that I, like 
that tyrant Dionysius, want to be one, possessing such 
friendship ; for I realize now, as I never did before, that 
Pythian friendship is, indeed, a priceless boon ; and if 
the Order of Knights of Pythias is builded upon such 



Talks on Pythianism. 37 

friendship as this for its foanclatiou, I shall ever pray for 
the prosperity of such a Doble Order, that it may spread 
all over the world and bring a selfish human family into 
one grand Brotherhood, where each one will *love his 
neighbor as himself " 

And, as the afternoon had nearly worn away, each of 
the party greeted the other with a warm shake of the 
hand, expressing their delight at having listened to the 
story, and "Hardshell" and the two brethren left for their 
homes, while ''Softshell" remained as a guest of the Meth- 
odist Brother, not, however, until he had agreed to dine 
the next day with ' 'Hardshell," and had promised to 
make another talk the next afternoon on Pythianism. 



II. 

FRIENDSHIP, THE FOUNDATION-STONE. 



I 



Having enjoyed a pleasant night's rest, as the guest of 
the Methodist Brother, ''Softsheir was awakened the next 
morning just about good daylight, and told that breakfast 
would soon be ready. The sunamons were promptly obeyed, 
and in a few moments he was invited into the sitting roon^ 
where the family had gathered for their usual morning de- 
votion. A Psalm was read, an old-time hymn sung, and 
prayer offered. 

Breakfast being in waiting^ the family, with their guest^ 
were soon busily engaged in satisfying their appetites with 
a first-rate country breakfast. This pleasant duty having 
been faithfully performed, members of the family went 
about their usual household affairs, and Brother Methodist, 
excusing himself, went out to look after the stock, leaving 
**Softsheir seated on the front veranda, where he busied 
himself in ^'searching the Scriptures" for a suitable text to 
b3 used at the eleven o'clock service. 

It was a charming morning ; the songs of birds could 
be heard from every direction ; the refreshing morning 



Talks on Pythianism. 39 

breeze was perfumed with odors of the variety of flow- 
ers which grew near the house, and from which the velvet- 
winged Ephemera was sipping its morning repast; while 
the rising sun shot its golden rays through the rich foliage 
of the surrounding trees. It seemed that all nature was 
arrayed in magnificent splendor to pay homage to the 
birth of a new day. 

The hours seemed to fade away rapidly, and ere the sun 
had marked the third hour of the day, our host had nnade 
ready for our departure to the meeting-house, where, ac- 
cording to previous announcement, a prayer-meeting ser- 
vice was to be held at half past nine. The entire family, 
accompanied by ^'Softshell," were soon on the way, and 
were not long in reaching the meeting-house, where a con- 
siderable number of people had already gathered for the 
occasion. And, among them, as usual, was "Hardshell," 
who was seated on a bench in the grove adjacent to the 
house — a group of brethren surrounding him, to whom he 
was endeavoring to give a synopsis of the talk of the pre- 
vious afternoon, and cordially inviting all present to meet 
him at his house that afternoon at three o'clock to hear 
^^SofishellV second talk on Pythianism. 

The hour appointed being at hand for prayer-meeting, 
the people gathered in the house. The services were 
opened by Brother Methodist, and followed by various 
brethren in turn. About an hour was spent in this de- 
lightful and profitable service. After an intermission of 
fifteen minutes, the congregation assembled for eleven 
o'clock service. Tbe preacher announced as his text 1st 



40 Talks on Pythianism. 

John, 4ih chapter^ 8th verse,— ^^God is love/' From this 
he discoursed about forty-five minutes. The sermon was 
one of plain, practical, common sense, and had the effect 
of awakening more than ordinary interest among the 
Christians, while the unbelievers were visibly affected for 
good. In fact it was one of the best meetings during the 
series, as there were a number of persons who confessed 
Christ; and five were received by the church for baptism. 
Among the latter were the wife and daughter of ''Hard- 
shell." The service w^as brought to a close shortly after 
twelve o'clock, and the congregation dismissed. 

The preacher, according to promise, in company with 
several others, accompanied ''Hardshell" and his family to 
their home for dinner. We were not long en routes as the 
distance was only about two miles. By one o'clock the 
party had taken possession of "HardshelFs" home, at his 
own request, for when we dismounted in front of his home 
the old brother exclaimed: "Now, brethren, here's my 
house I Make yourselves at home, and understand me, I 
mean just what I say !" 

And, taking him at his word, we at once raided his peach 
orchard, and satisfied our appetites with some of the best 
peaches I ever ate. It was not long, however, until the 
old brother called to us from the house, and said, "Get 
ready for dinner." 

His summons were heeded promptly, and we were soon 
enjoying a repast long to be remembered as one among the 
best dinners the country affords. 

After rendering full justice to the offering, the men re- 



Talks on Pythianism. 41 

paired* to a beautiful grove in rear of the house (each one 
carrying a chair), where the party engaged in discussing 
the meeting and religious topics generally. It was not long 
until the people began to gather from the surrounding 
neighborhood, and by three o'clock, the appointed hour, 
there were a dozen or more persons on the ground. As 
services had been announced for that night at the church, 
*'SoftslieU" entered promptly on his second talk on Pythian- 
ism. But, in order that the minds of all present should 
be somewhat prepared for the second talk, "Softshell gave 
a synopsis of the previous talk aud then announced the 
subject of the sec )nd talk. 

* 'FRIENDSHIP — THE FOUNDATION-STONE OF THE ORDER 
OF KNIGHTS OF PYTHIAS." 

Yesterday afternoon I talked to a few brethren, giving 
them the story of Damon and Pythias. I propose to talk 
to you this afternoon on Friendship, the foundation-stone 
of the Order. 

I am pleased to see in this little group several members 
of the noble Order — for it is written, "In the mouth of 
two or three witnesses every word may be established.^' 

The friendship of which I propose to speak is not that 
flimsy, shadowy pretense which the world calls friendship, 
and which may be subdivided into as many different classes 
as almost any other word in the English vocabulaty ; for, 
upon investigation, we find the word ''Friendship" is very 
indefinite in its application, as used in the English lan- 
guage. We will quote from some authorities on the sub- 
ject, viz.: "Mutual liking and regard betw^een persons. 



42 Talks on Pythjanism. 

irrespective of sex ; mutual interest based on intimate 
acquaintance and esteem ; the feeling that moves persons 
to seek each other's society, or to promote each other's soci- 
ety, or promoteeach other's welfare." 

From a more ancient authority we have it as follows : 
"True and perfect friendship requireth these three things 
specially: Virtue — as being honest and commendable; 
society — which is pleasant and delectable; profit — which 
is needful and necessary," 

Then, again from a later authority we have it thus: 
"Friendshi[) — there are three senses in which the terra is 
u>ed. The friendship having its root in motives of what 
is agreeable, and therefore called the 'Friendship of Pleas- 
ure.' The friendship having its root in self interest, and 
therefore called the 'Friendship of Utility,' And last, the 
iriendship having its root in disinterested love, and there- 
fore called the 'Friendship of Virtue.'" And therefore it 
is added, in reference to the latter, this is friendship "par 
excellence," and is possible only between the pure and the 
good. 

We might give much more authority on this subject, 
but deem the foregoing amply suflScient to prove, beyond 
doubt, that the term friendship is so varied in its meaning, 
that it would be the sheerest folly for us to say: "Friend- 
ship is the foundation-stone of the order " unless we say 
what kind of friendship we mean. Look where we will 
among the nations of the earth we find among the people, 
from the most refined and cultured, down to the most un- 
civilized and savage, a something which is called friend- 



Talks on Pythianism. 43 

ship, accordiDg to the way the terra is understood by the 
human family ; but as a rule it is flexible and yields to 
circumstances. But when we look at the friendship which 
existed between Damon and Pythias and note its inflexi- 
bility, we must conclude that circumstances justify the 
declaration that the term friendship should be subdivided 
into Natural Friendship — which is common to the entire 
human family; and Sacred Friendship — which is possible 
only between ihe pure and the good. 

Natural iriendship, being so varied in its application, is 
like a pendulum, it vibrates between morality and ex- 
treme vice. Under the pretense of friendship many beau- 
tiful characters have been led to wreck and ruin, fortunes 
have vanished, and even lives have been lost through its 
treachery. Natural friendship is a ladder on which men 
of selfish ambition o ten ascend to positions of prominence 
Natural friendship in many instances begins where self- 
interest begins and ends where self-interest ends. It 
usually reaches as far as convenience suggests and weakens 
before personal exposure to danger, like the courage of 
some in presence of their enemy. 

The friendship of Damon and Pythias — which was Sa> 
cred friendship — was not merely in words but in deeds, 
exemplitying a friendship which bound them in mutual 
bonds of brotherhood ; thus linking their lives together 
and prompting each one to die for the other. Such 
friendship as this, and only such, is Pythian friendship. 
And unlike natural friendship, it has its origin deep down 
in the very heart of the individual ; bubbling up from the 



44 Talks on Pythianism. 

very spring of li^e, not merely a passion or fancy, but a 
part of the very existence of him who enters into its fond 
embrace. It is not that mask which all men wear, some- 
times called friendship, simply meaning acquaintance with 
or kindly feeling for a fellow-man, but a friendship which 
grasps the hand of a brother and recognizes a mutual in- 
terest with him, as strong as the pulsations of life itself 
and as lasting as his days; ultimately culminating in an 
eternal union of hearis before the throne of God. 

When we glance back a moment at Damon and Pythias 
we recognize the existence of a friendship rarely known to 
the human family. We do read in Sacred writ of such a 
virtue, as for instance, the friendship which existed be- 
tween Jonathan and David or, as manifested in the acts of 
Joseph toward his brethren after they had treated him 
with so much envy. But there has been no display of 
friendship between man and man, in the world's history, 
whi<3h has more charmed the intelligent human family and 
elicited greater admiration of the pure and the noble than 
that which shines down through the shadows of past cen- 
turies from ancient Syracuse, upon which our noble 
Pythian Order is builded. 

The question very naturally arises in the minds of some 
of you as to whether ALL members of the Order are in 
possession of and practise such friendship as this? We 
could reply : The Order is builded upon THIS frieudship, 
and while all Pythians may not possess this class of 
friendship, yet we know that some do, and all should, if 
they do not. There are many instances on record where 



Talks on Pythianism. 



45^ 



members of the Order have risked their lives in au effort 
to save their Pythiau friends when in jeopardy. 

Pythian friendship is like unto a tree bearing a variety 
of fruits-, such as charity, benevolence, virtue, honor,, 
brotherly kindness, relief for the widow and orphans, a 
balm for sorrow, succor for the distressed, comfort for the 
mourning, food for the hungry, etc. And, like the Tree 
of Life spoken of in Holy Writ, it yields its fruits every^ 
month, being refreshed by the beneficent hand of the Diety, 
from that fountain of perfect love which flows from the 
very throne of God. If Pythian friendship permeated 
every part of its possessor's being, and was practised by all 
Pythians as it Avas by Damon and Pythias, doubtless the 
host of Heaven would smile in recognition of Pythian 
Friendship. No nobler virtue ever ^varmed the heart of 
mortal man than true Pythian friendship, if practised from 
the right motive. 

1 want to say just here that I hope to see the day when,, 
not only all Pythians, but all believers in God as well, 
shall possess and practice, from the right motive, a friend- 
ship as pure, as deep, and as lasting as that of Damon and 
Pythias; for then, indeed, will the mist begin to clear 
away and man begin to see and understand something of 
that which is written, " God created man in His own like- 
ness and image.'' Then will darkness change into light, 
and man be brought to a realizing sense of his duty as de- 
signed by the great Creator. Pythian friendship is made 
the more sacred through that pledge of honor entered into 
by every one who enters the fold, which binds them in. 



^ 



L 



46 Talks ON Pythianism. 

honor and fidelity in that inflexible bond of unison which 
v makes each one in reality his '^ Brother's Keeper"; for he 
who would enter the Pythian fold must first from out of 
his heart cast every personal grudge, put away every 
petty jealousy, banish every feature of prejudice which he 
may have entertained toward any member of the Order, 
so that he himself may feel a kindred interest in his Pyth- 
ian brother; not simply to be manifested in expressions or 
j words or sentiment, but in real, absolute deeds; for it is 
evident that real Pythian friendship cannot exist in him 
who would harbor such evils. The fountain must first be 
pure, and then will the stream flowing therefrom be pure 
also ; for among Pythians no stronger bond is asked than 
the pledged word of a loyal Knight. Pythias demanded 
no bond of Damon other than his pledge of honor to 
return. 

Natural friendship is content with a Dionysius to rule 
in selfishness and ascend to fame and prominence through 
intrigue and strategy. Sacred friendship demands a 
Pythias who will sacrifice every personal interest, and 
even dare to leave a fair Calantha at the altar and fly to 
the rescue of his friend ; who will place himself in chains 
and in a dungeon in order to secure a respite for his friend 
that he may go unguarded, un watched, as free as the 
eagle's wing, and commune with his loved wife and child 
ere he should die, reposing most implicit confidence in his 
friend's honor to return ; a Pythias will mount the scaffold 
of death, if necessary, for his friend, and with face beam- 
ing in tranquil smiles still proclaim the loyalty of his 



Talks on Pythianis^f. 47 

friend. And sacred friendship as vehemently demands a 
Damon whose regard for honor and right prompts him to 
face a tyrant mob in defense of the rights and liberties of 
his constituency, and who will even prefer death rather 
than dishonor; a Damon who will tear himself away from 
home and loved ones and sacrifice everything which is 
dear to him and fly to the side of his friend, and to death 
in order to maintain his honor and save the life of a friend 
who had done more for him than all Syracuse. Sacred 
friendship demands a Damon and Pythias who, in the 
hour of dire extremity and under the shadow of the heads- 
man's hungry axe, will grasp each other in friendship's 
fond embrace while each will contend that it is better for 
himself to die, and for his friend to live ; a friendship 
which binds men one to the other in love, benevolence, 
charity and honor — that their every interest, both personal 
and general, becomes mutual; so that they share each 
other's joys and bear each other's sorrows as their own. 
Such friendship as this is the foundation-stone of the 
Order of Knights of Pythias. And whether all Pythians 
practice such friendship or not, does not change the founda- 
tion-stone in the least. The foundation is fixed. It is the 
standard, the " par excellence " of friendship between man 
and man, and has not only the sanction and support of 
nearly five hundred thousand Knights of Pythias, but we 
believe it also has the sanction of the God of the universe, 
and will stand until the end of the world. A sure and 
steadfast foundation upon which all worthy men of the 
human family, both Jew and Gentile, may be gathered in 



48 Talks on Pythianism. 



fraternal bonds of grand and noble brotherhood, whose 
aims, objects and purposes have been and ever will be the 
betterment of mankind through the practice of that sacred 
friendship which binds man to man, Pyihian to Pythian, in 
inseparable bonds of unity so inflexible in its character, 
that, like the sun, it shines on and on, and though clouds 
may arise and the tempest sweep across the horizon, yet it 
is the same in adversity as in prosperity, in sickness as in 
health, in sorrow as in joy — unbending, unswerving, un- 
yielding through the days and years of life, and even unto 
death. Let it be remembered Pythianism is not a re- 
ligion. 

As the speaker closed the talk, *^ Hardshell" approached 
him and greeted him with a hearty shake of the hand, as 
he asked : " Where and how can I join the Knights of 
Pythias? For I am thoroughly converted to the beauty 
of Pythian life, and you can now change my name if you 
will and no more call me ^' Hardshell." I turned him 
over to the three Pythian brothers present. 

After the protracted meeting closed that year, I did not 
meet '^ Hardshell" for nearly two years, and when I did 
meet him he grasped my hand and greeted me as a 
** Brother Knight." This ends the litile story of ihe con- 
version of a Hardshell. We leave him in the ranks of 
Pythian Knighthood an earnest worker in disseminating 
the principles of friendship, charity and benevolence. I 
will now devote a few short talks more directly to the 
members of the Order. 



1 



IIL 

THE ORGANIZATION-ITS RISE AND 
PROGRESS. 



While the story of Damon and Pythias comes to us 
from behind many centuries in the past, it seems strange 
that such principles should have slumbered, unadopted by 
an intelligent human femily so long ; for it was not until 
1864 that the grand organization, now known as the 
Knights of Pythias, was born to bless the human race. 
It was while the civil war between the States was at its 
height and mother's son was arrayed against mother's 
son, struggling in the battle of the most stupendous war 
that ever spread a dark blot on national history. Hun- 
dreds of American homes had been converted into houses 
of mourning because of the thousands of America's brave 
and noble sons who had fallen in battle. 

The first lodge of the Knights of Pythias was organized 
in Washington, D. C, at Temperance Hall, on Friday 
evening, February 19, 1864, Justus H. Rathbone, of 
Washington, D. C. (who was the originator and sole 
founder of the Order), together with six other gentlemen 



^ 



50 Talks on Pythianism. 

met, and held the first organized meeting of that Lodge. 
Justus H. Rathbone having been elected W. C. of that 
Lodge, took an active part in pressing matters to a more 
permanent and satisfactory organization. Each one pres- 
ent on that occasion seemed thoroughly enthused with the 
idea of making it the grandest fraternal order among 
men. With this object in view they pressed forward with 
the work, and the membership increased rapidly, and as the 
months rolled by, other lodges were organized, until to day 
every city, town and hamlet of any prominence in the 
United States has one or more lodges. 

The first Grand Lodge was organized in Washington, 
D. C, April 8th, 1864. This was necessary in order that 
there should be an authoritative body to grant charters 
for the institution of Subordinate Lodges. The order has 
grown, however, during the last thirty-six years very rap- 
idly, spreading over nearly all the States of the Union, 
until the majority of the States have Grand Lodges. 

The Supreme Lodge was organized in Washington, 
D. C, on the morning of the 1st day of August, 1868, 
on which occasion Justus H. Rathbone was nominated 
and unanimously elected Past Supreme Chancellor, and 
Samuel Reed, of New Jersey, Supreme Chancellor. And 
from the body then assembled officers were elected for 
each station of the Supreme Lodge. This body, as its 
name implies, is the only recognized head and authority 
of the Order. It may be of interest to note that this 
noble Order, up to this time, being then not quite five 



Talks on Pythianism. 51 

years old, had gathered into its folds forty-five hundred 
members. 

There is perhaps no fraternal, charitable order that can v^ 
boast of a more rapid growth in the same length of time, 
and especially so when 'we consider that the Order was 
born ^Yhile the nation was engaged in the most stupendous 
war that the world has ever known. It wouM seem as 
though this was the rising of the bright star of peace, to 
shed its silver rays over a mourning nation and dispel the 
clouds of gloom and animosity, and gather in friendship's 
fond embrace the true and noble from all parts of the 
nation into one bond of sweet reconciliation and peace. 
The hand which had borne the sword would now bear the 
olive branch, and the noble sons of both North and South 
would clasp hands over the dark scenes of warfare, and 
each declare, with joyful hearts, ** Peace on earth, good 
will toward men." 

On and on noble Pythians have pressed their way un- 
der the golden banner of Friendship, Charity and Benev- 
olence, until now, in this the closing year of the nineteenth 
century, the records of the Supreme Lodge for lOOOshow an 
aggregate of six thousand seven hundred and forty Subor- 
dinate Lodges, representing a membership of four hundred 
and ninety-two thousand five hundred and sixty-six, or an 
average of thirteen thousand six hundred and eighty-two 
per year since the date of its organization. What a grand 
army this is, to fight against vice and immorality ! What 
ja powder in the land for good ! How the loving hand of 



52 Talks on Pythianism. 

Deity seems to have guided the efforts of the noble Pyth- 
ian army from its very organization ! 

Let us pass now from the marvelous growth of the 
Order, and notice briefly what has been done from a pecu- 
niary standpoint, as shown by the report of R. L. C. 
White, Supreme Keeper of Records and Seal, in a sum- 
mary furnished the press, as follows: The appropriations- 
at the Indianapolis Biennial, in 1898, were ninety-three 
thousand five hundred and fifty-six dollars, of which 
eighty-three thousand eight hundred and ninety-two dol- 
lars had been expended at the close of the fiscal year. 
There was a balance of seven thousand six hundred and 
fifty-two dollars, and there has since been raised sixty- five 
thousand four hundred and three dollars. Receipts of 
Grand Lodges were four hundred aud eight thousand five- 
hundred and ninety dollars. Disbursements were three hun- 
dred and seventy-three thousand five hundred and thirty- 
nine dollars. There has been expended for relief one 
million three hundred and thirty-five thousand five hun- 
dred and fifteen dollars, and Grand Domain had in hand 
December 1st, 1899, one million eight hundred and 
thirty-five thousand four hundred and fifty-one dollars. 
The total assets of the Grand Domains are nine million^ 
two hundred and forty-six thousand one hundred and 
thirty dollars. Lodges, outside of Grand Domains, have 
expended for relief, three thousand six hundred and 
fifty-one dollars ; have cash on hand four thousand four 
hundred and eighty-five dollars, and assets of twenty-six 
thousand five hundred and twenty-four dollars. The 



Talks on Pythianism. 53 

'report of the Supreme Master of the Exchequer shows a 
total of thirty-one million three hundred and seventy-one 
thousand eight hundred and one dollars assets June 30th, 
1900. 

In addition to the immense amount of money which is 
annually being paid out by the Order for sick benefits, the 
endowment rank furnishes insurance to the members of 
the Order amounting in the aggregate to millions of dollars, 
and is, we think, the best and safest insurance on earth, 
and therefore the cheapest. Thus the families of vast 
numbers of Pythians are protected against suffering and 
want, when the head of the family "is silent in the tomb." 
We could not say too much in praise of this feature of the 
Order, for it furnishes to every Pythian an insurance upon 
which he can absolutely rely, as it is managed and con- 
trolled exclusively by members of the Order, and no 
Pythian is just to himself or his family until he has secured 
the protection thus offered. 

And last, but by no means least, the uniform rank re- 
flects high honor upon the Order which gave it birth. This 
military feature of the organization has sprung into promi- 
nence and power and reflects credit and honor upon the 
Order by which it is fostered, numbering, as it does, w^ell 
up into the thousands, while among its members may be 
found many of the most prominent and influential men in 
-the land. 

Hence you may conclude from this little cluster of facts 
that the Order of Knights of Pythias is fast marching to 
the front, and is destined to become, if it has not already 



54 Talks on Pythianism. 

doDe so, the foremost order among the fraternities. We 
think it is safe to say that the record of the Order,, 
both in point of growth and material aid furnished, has no 
peer among the fraternal orders of the world, and with a 
continuation of zeal and energy which has marked the 
progress of the Order in the past, we may, with confidence, . 
look forward to a day in the near future, when the ranks 
will have swelled to double its present membership, and 
when the grand total of assets will not only be thirty-one 
million three hundred and seventy-one thousand eight 
hundred and one dollars, but will ring out in clear tones 
a hundred million and more. Every true Pythian feels 
proud of the Order and of his membership with it. 

And now in this, the initial year of a new century, let 
us each and every one form new resolutions, with a full 
determination to press on and on in sowing the seed of 
friendship, charity and benevolence, and bravely march 
on to the journey's end, where we shall lay down the 
weapons of this warfare, and with the sweet consciousness 
of having discharged the whole duty of a Pythian Knight,. 
cast aside the well-worn armor and enter the castle hall 
of perfect peace. 



IV. 
PYTHIAN LIFE. 



If you, dear reader, are a Pythian Kaight, you can more 
fully appreciate what I shall say on this line. If you are 
not a Pythian, I trust that this little talk may be the in- 
strument to lead you into a proper conception of real 
Pythian life. 

The Order is founded upon Pythian friendship, and, as ^y 
you have learned from the Pythian story, this friendship ^-: 
is unlike the friendship of the world. The life of the 
Pythian should be such as to elicit the admiration and 
commendation not only of members of the Order, but of 
the correct thinking world. Friendship, charity and benev- 
olence should not only be a claim but should be so fully 
identified with the make-up of the man as to become part 
and parcel of his very being. 

Friendship in words alone is no friendship at all, but 
Pythian friendship is a friendship in deeds, in verity and 
truth. Doubtless there are many Pythians in the land 
who have entered the Order either under a misconception 
of its real aims and objects, or else they may have been 
fascinated by the outward appearances. But he who would 



66 Talks on Pythtanism. 

enter this grand fold should first study the friendship ex- 
emplified by Damon and Pythias. Investigate every virtue 
that shines forth from this Damo-Pythian episode and re- 
view it again and again, until its sacred memories become 
your own ; for he who would enter the fold of this Oorder 
simply for pecuniary benefit or for its social features, will 
soon grow weary, and Pythian friendship becomes to him 
"as a tale that was told." 

The life of every true Pythian should be so characterized 
by deeds of friendship, charity and benevolence., as that he 
himself will shed a light on the pathway of fellow Knights, 
bring them into a mutual bond of union with him, and 
thus make each Pythian his brother's keeper, sharing with 
his brother his highest joys and bearing with him his 
deepest sorrows. Each Pythian should be as a great rock 
in a weary land, under whose shadows the wayworn 
traveler may rest from his labor and be refreshed. He 
should be as a fountain in a thirsty land, where the sor- 
row-stricken Pythian may drink deep from the waters of 
consolation. His breast should be a downy pillow, upon 
which the fainting Pythian may lean his head in comfort 
and encouragement. 

A true Pythian should live not so much for self as for 
the betterment of the human family; indeed, every 
Pythian should be enabled to adopt the sentiment of the 
poet as he wrote : 

^*I live for those who love me, for those who know me true, 
For the heaven which smiles above me, and awaits 
my spirit, too, 



Talks on Pythianism. 57 

T'or the cause which needs assistance, 
For wrongs which need resistance, 
For the glory in the distance, 
And the good that I can do/' 

Pythian life is exalted or lowered according to the real 
deeds of each member of the Order. A man who has a 
low conception of Pythian duty will make but little 
advancement in Pythian life, but he who feels the full 
measure of Pythiau obligation must advance, step by 
step, higher and higher in the scale of Pythiau life, until 
he shall find himself engrossed in the joys, sorrows 
and cares of each and every member of the Order, and 
thus his life will reflect credit upon the Order which has 
given him his prominence. There is a place for every 
Pythian by the side of his unfortunate brother, to comfort 
him iu his sorrow, to counsel him in his adversity, and to 
point him to the better way ; and when the grim monster 
Death has claimed for its victim a brother Knight who 
has left behind him sorrowing ones, the vacant chair thus 
left around the fireside should ever be filled by some true 
Xnight, to aid by his counsel and to assist by material 
means the sorrowing widow and orphans, and thus may he 
be instrumental in pointing the children of the departed 
brother to the grand and noble Pythian Order as a shelter 
in the time of storms. 

We should not lose sight of the fact that there can be 
no real Pythian life, nor Pythian charity, without Pythian 
honor. As we look back on that ancient Grecian scene, 
we there behold Pythias in the dungeon. We hear the 



58 Talks on Pythianism. 

fair Calantha as she entreats him to fly with her where 
dangers cannot come. We hear the noble Pythias as he 
replies: *^ I will not go, for honor is more to me than 
life." His honor was at stake. He was in the dungeon 
as a pledge for Damon's return, and he would prefer 
death rather than dishonor. We see, too, the noble Da- 
mon, as he hurries from the embrace of his wife and child 
back to Syracuse, to save the life of his friend and pre- 
serve his own honor. Thus we may see the strength of 
our assertion that without Pythian honor — which is co- 
equal with Pythian charity — Pythian life is but a farce. 

If you, my brother, are a Pythian, and have entered 
the organization prompted by mercenary motives, or 
through a misconception of its real aims and objects, let 
me admonish you to examine your own heart, review your 
own life, as a Pythian sum up your deeds of charity, and 
see if you have bent your nature beyond your own selfish 
designs. See if you have cast out from your heart every 
unkind thought, every personal prejudice, every petty 
jealousy, as against a member of the Order. See if you 
have conquered that spirit 'of selfishness which character- 
izes, naturally, every man. Take your own life and life- 
work, and stand it out alongside that of Damon and 
Pythias, and see if they seem one and the same. If so,, 
then I bid you Godspeed. But if, on the contrary, you 
find you are lacking in these things, let me admonish you, 
as a brother and as a father, strive to free yourself from 
all these objectionable features, and stand out boldly and 
honorably a true advocate of Pythian principles and 



Talks on Pythianism. 59 

practices. Carry the baDner of Friendship, Charity and 
Benevolence in spotless purity, and thus lend your aid, 
yea, your very life, in perpetuating the grand and noble 
principles which should characterize every member of this 
Order. Be true to yourself, to your Order, to your prin- 
ciples, and thus true to your God. 

The life of every true Knight should be such that every 
member of the Order can look upon him as a friend 
indeed. Pythian life, too, is a life of watchfulness. He 
should ever be watchful, not so much of co-members of 
the Order, but watchful of himself ; watchful of his deeds, 
his words, and his conversation. He should exercise 
caution in every footprint he makes through life. He 
should exercise care, w^atch fulness and caution, that every 
footprint shall point in the right direction, and thus aid 
in perpetuating a pathway through life, which Avill be 
known and read of all men as a pure Pythian walk. We 
are too apt to spend our time in watching the acts of 
others. This is unnecessary, if every Pythian shall watch 
his own footprints and see that they are made in friend- 
ship and honor, and in ihe direction of right. 

The Pythian's life should also be characterized by noble 
deeds, deeds of bravery. He should exercise confidence 
in himself and in his friends, and exercise that brave, man- 
ly spirit which belongs to every true Pythian. He who is 
equipped with Pythian principles as his armor is prepared 
to fight life's battles successfully, and if, perchance, he 
should lack moral courage, then let him reach up his hand 
to God for help, and press forward daily to victory in the 



'i)0 Talks on Pythianjsm. 

end; for he who would achieve great victories, as a Pythian 
must be brave indeed, a valiant Knight, at all times an 
enemy to the wrong, and forever the friend of the right. 
He should ever strive to ^' do noble deeds, not dream them 
all day long, and thus make life, death, and that vast for- 
ever, one grand, sweet song." His motto should be *' On- 
ward and Upward," and the foremost thought of his life 
should be, "I live to bless mankind/' 

If every Pythian's life was modeled after that of our 
prototypes the world would be the better that we have 
existed therein, and the golden bonds of Pjthian brother- 
hood w^ill have cemented together all of the best men of 
the human family, with but one aim and object : the up- 
building and betterment of the human family. 

In onclusion, I suggest that when each and every 
Pythian guards well his own life-work, and strives to 
elevate and uplift the Order, then shall we see the light of 
diviae approval, shedding its sunbeams of glory on this 
noble Pythian Order, and all the hosts of heaven shall 
smilingly say. Amen. 



I 



PYTHIAN DUTY. 



When we speak of Pythian duty, we touch the chords 
of a harp of a thousand strings, for the duties of a Pythian 
are so numerous that it would require hours of thought 
and pages of reading-matter to enumerate them. There- 
fore, in this article, we will only speak of some of the 
more important duties, which are but suggestive germs, 
from whence innumerable duties spring forth. 

The first we will mention is duty to our God. All true 
Pythians recognize the existence of a Supreme Being. 
They also recognize the fact that He is supremely good and 
merciful. We learn from Sacred Writ that good deeds in 
men are well-pleasing to Him. Therefore, we conclude 
that, as man is created after the likeness and image of his 
God, and as all men during this life are but travelers 
through time towards that vast eternity where we shall 
meet Him face to face and receive from Him the reward 
of our life work, the highest and most sacred duty of a 
Pythian is to so shape his course that, when the race has 
been run, he shall have no compunctions of conscience for 
having failed in dispensing good deeds in obedience to the 



•62 Talks on Pythianism. 

will of our great Creator; for good deeds among men are 
but the promptings of the Spirit of the great Author of 
our being. 

The second duty which I will mention is that of a 
Pythian to himself. As no Pythian can be true to his 
God without being true, also, in his duties to himself and 
his family, each Pythian should strive to be the peer of 
every other true Pythian in the land, and hence, his duty 
to himself demands a close examination of his own daily 
walk in life. He should endeavor to free himself from 
€very practice which savors of immorality, selfishness or 
hypocrisy, and thus so shape his life-work that none may 
point at him the finger of scorn, but, on the contrary, his 
fellow Knights may speak for him words of highest praise, 
while his home-life should ever be such as to elicit the ad- 
miration and praise of his own family, as it is a well 
established fact among Pythians that the first duty to 
human kind is to the loved ones at home ; indeed, the 
family circle of each Pythian should be but a miniature 
lodge for dispensing deeds of Friendship, Charity and 
Benevolence. 

The third duty of which I will speak is that of a Pythian 
to his Lodge. A neglect of this duty becomes apparent 
to all members of the Lodge, and is a natural result when 
the two duties previously mentioned are neglected, for 
while duty to God and to self are sacred and, we might 
say, secret duties, of which the Lodge cannot judge, the 
duties to the Lodge are such that they may be classed as 
mutual duties with co-members of the Order, and a fail- 



f 



Talks on Pythianism. 63 

lire to discharge these latter at once becomes apparent 
to all, and serves usually as an index to the private life of 
€ach individual member, for the popularity and prominence 
of a member in the Order depends almost entirely upon 
his association with and labors of love among his fellow- 
members. I believe it to be as much the duty of one 
Pythian as another to attend all the conventions of his 
Lodge, and participate in its work, and he who fails to at- 
tend his Lodge meetings, without a legal excuse, is just as 
guilty of neglect as any officer of the Lodge would be 
under the same circumstances, for there is no known law 
which would compel the elected officers of the Lodge to do 
the Lodge work alone; in fact, there can be no Lodge 
work transacted, with any degree of satisfaction, if none 
but the offiers should be present. Really, the officers are 
but the elected instruments through which the member- 
ship at large can legally transact business. 

Another much-neglected duty to the Lodge is the failure 
to keep our dues paid up. It should not be the duty of 
the Master of Finance to chase members down, in order 
to collect their dues, nor should the Lodge be compelled 
to pay such officer to discharge the neglected duties of its 
members. If every member will discharge his duty in 
this respect by regularly attending his Lodge and keeping 
himself clear on the books, the success and prosperity of 
the Order would be doubled and the social feature of the 
Order greatly advanced. 

It is also a special duty, which every Pythian owes to 
his Lodge, to take an active part in all of its workings. 



64 Talks on Pytpiianism. 

voting promptly on all questions put before them, and/ 
thereby shouldering with his brother the responsibility of 
every measure. When a candidate is being ballotted for, 
it is the mutual duty of every member to promptly cast 
his ballot in accordance with his convictions. This duljr 
is too often neglected. 

And now we come to consider the most important duty, 
doubtless, to the Lodge yet mentioned. It is the investi- 
gation of the character of an applicant for membership. 
When this duty is imposed upon a committee, they should 
not stop, or be satisfied, when they have ascertained from 
one or two persons that the applicant is a good, clever 
fellow, but they should search out the true character of 
the man in every detail, and see what his life is outside of 
the Order. If his character is found to be soiled — outside 
of the Order— it is reasonable to suppose that it may con- 
tinue so if he is admitted inside. We should never report 
favorably on the application of any man until each of the 
committee is fully and unquestionably satisfied that, if ad- 
mitted, the candidate will bring with him into the Order a 
good name and spotless character. We should remember 
that the Order does not make the true Pythian Knight, 
but on the contrary, men of noble bearing and lofty aspira- 
tions make the Order whatever it is. True, the Order 
confers the ranks, and thus clothes him with the honors of 
Knighthood legally, and places within his hands the golden 
keys with which to unlock the various palaces of Pythian 
duty, but it remains for the member so equipped to unlock 
and enter these various palaces of duty, where he may 



1 



Talks on Pythianism. 65 

ascend, step by step, until he shall have reached the highest 
pinnacle of prominence in the Order. So, in building 
this grand Pythian structure, we should be careful in the 
selection of the material to be used, for not only the 
prominence but the permanence of a Lodge is dependent 
upon the class of material of which it is constructed. 

I also believe it to be the duty of every Pythian to 
secure a personal acquaintance with each and every member 
of his Lodge, when possible, for in this way he may 
greatly enhance the social feature of the Lodge. 

It is also a duty, as sacred as the secrets of Knighthood, 
which each member of the Lodge owes to each and every 
other member, to visit the sick and distressed, not only of 
his own Lodge, but of the Order, when he can do so^ 
Pythian duty calls us especially to the bedside of every 
dying Knight, that, as he wrestles with the grim monster^ 
he may still be enabled to exercise confidence in the Pyth- 
ian fidelity of those about him who have pledged friend- 
ship through life even uuto death ; and when the end has 
come, and the mantle of mourning is cast about loved ones 
left behind, none more willingly than Pythians shouht 
breathe in the ears of the bereft ones tender words of 
condolence and comfort; and in the funeral march to the 
last resting-place Pythians should not be lacking, re- 
membering always that Pythian duties are never fully dis- 
charged until this mortal coil lies cold and chill in death's 
embrace and the voice is forever hushed to the world. 

Again, when the character of a Brother Knight is as- 
sailed, we should not be hasty in adding words of hot con- 



4 



66 Talks on Pythianism. 

demnation until we have probed to the very bottom and 
ascertained the guilt or innocence of the brother in ques- 
tion. If innocent, stand by him in all that is true, and 
right, and honorable. Vindicate his innocence with all 
vehemence and persistence. If we find he is guilty, go to 
him in Pythian fidelity, remonstrate with him, advise, per- 
suade and encourage him. Never condemn him until all 
efTorts have proven futile. 

Last, but not least, we owe a duty to the world in help- 
ing to gather up from among the human family all worthy 
men into the Order. Have you worthy friends whom you 
would like to see members? Then seek an opportunity, 
when you can sit down and quietly lay before them the 
beauties and benefits of Pythian life. Tell them the story 
of Damon and Pythias; or, if you think best, loan them 
this little volume, request them to carefully peruse its 
pages, and to drink in the full measure of Pythian friend- 
ship, life, duty, etc.; and, nine times out of ten, you can 
lead them to the Pythian Altar ; for, after all. 

Would we scan this Order to find its beauty, 
^Tis in these words: Pythian Duty. 

There lies burning in the hearts of all true men a yearn- 
ing desire to do good in this life, and connection with the 
Order simply opens the way through which, in loving co- 
operation with other members of the Order, bound by the 
sacred Pythian pledge, one can put in truthful practice 
these pent-up heart yearnings. Let me draw you a little 
picture, showing a result of neglected Pythian duty. There 
may be found in almost every lodge members who pay 



Talks on Pythianism. 67 

their dues promptly, aud whose names appear on the roster 
as Knights, and yet they are unknown to a vast majority 
of the Lodge, because of their failure to discharge their 
duty in attending the Lodge meetings more than once or 
twice each year, and, when one ot such members sickens 
and dies, and a notice of the funeral is placed in one of our 
daily papers. Knights of the same Lodge are astonished to 
read that the deceased was a member of their Lodge. In 
consequence of this the funeral is slimly attended by the 
Order, and the finger of censure, under such circum- 
stances, may be pointed at the Lodge for neglect of duty. 
Now, in the picture drawn, who would be at fault? 
Surely we could not say it was the Lodge, but the mem- 
ber himself who had, through his own neglect of duty, 
woven his own burial robe; for, in fact, the member in 
question was a dead Knight all the while, and has simply 
now quit breathing. 

In concluding this little article, let me admonish you, 
ray brother, to be faithful in the discharge of every duty 
incumbent upon you as a true Pythian Knight. Remem- 
her that life is but a span, and in that span the whole of 
Pythian duty must be discharged. Let your life-work be 
so decorated with dutiful deeds in the golden bond of 
Friendship, Charity and Benevolence, that, when the last 
sun of your life is fading into night, and you stand beside 
the river of mystery and wrestle with the grim monster, 
to whose conquering power frail mortality must succumb, 
your last sweet comforting thought may be : I have lived 
to bless mankind. 



VL 
SNAP-SHOTS FROM ANCENT SYRACUSE:. 



No man who is capable of appreciating the noble, the^ 
pure, and the true in man, can read the story of Damon* 
and Pythias without being charmed by the beautiful les- 
sons of matchless friendship which it teaches. With the- 
casual reader the Damo-Pythian episode is to him the only 
attraction in the story, but, to the true Pythian Knight, 
there are the thousand other minor charms which cluster 
around the scene like curtains of gold, beyond which, on 
the stage of life, the two friends manifest to the world that 
matchless friendship which has become the main feature in* 
the Order of the Knights of Pythias. 

Syracuse itself, its geographical situation, its tall moun- 
tains and fertile valleys, its olive groves and fruitful vine- 
yards, its concentration of wealth, refinement and culture^ 
its conquests and its victories, and even its Dionysius, in- 
its day, each of these, to a Pythian, has its peculiar charm 
and becomes sacred to his memory. In fact, there is- 
nothing connected with the story or its surroundiugs from 
which we may not gather lessons of interest^ and perhaps 
profit. 



Talks on Pythianism. 69 

It is true, I may deal in some speculation in this article? 
l)ut, if in so doing, I may bring out light and beauty, then 
it is well. Let us take first, the geographical situation of 
Syracuse. We are told that the city was situated upon an 
island, and if we will go back to our school-boy days and 
remember our first lesson in geography, we are taught that 
an island is a body of land entirely surrounded by water, 
and hence not connected with any other body of land, and 
so our noble Pythian Order stands alone among the fra- 
ternities of the world, independent, having no connection 
whatever, directly or indirectly, with any other secret order 
on earth. It is neither a part of nor a derivative from 
any other Order — a fact of which every Pythian is justly 
proud. It is true, the little island of Ortygia lies hard by 
and in close touch with Sicily, but it is a disinct and sep- 
arate body of land nevertheless. This little island, we 
would suggest, might be typical of the little Order known 
as the Pythian Sisters, which lies in touch wiih our noble 
Pythian Order, yet is distinct and separate. 

In the next place the island upon which Syracuse was 
situated is the largest island in the Mediterranean sea, and, 
asPythians, we would claim for our Order that it is the 
largest fraternal Order on the American continent ; possi- 
bly not so numerically, but in the purity of her principles, 
aims and objects, and perhaps from a financial standpoint. 
When we take into consideration the enormous amount 
annually expended by the Order in caring for the sick, in 
burying the dead, in caring for the widow and orphan, 
:and in the insurance furnished by the Order to its mem- 



70 Talks on Pythianism. 

bers, we would not think it unjust to claim that we stand 
abreast with any Order, in this particular, on the face of 
the earth, and therefore, as Pythians, we feel that we are- 
not encroaching upon the liberties, claims or rights of any 
kindred Order when we say that we believe we are the 
largest, in many respects, of any in the great number of 
fraternities 

The island had its mountains also, rising high above the 
surrounding country; so, too, among the members of our 
Order we have our men of might, such as Rathbone, Cow- 
ley, and many others of like prominence. 

History tells us of the Olive groves and vineyards in* 
that land, and our knowledge and practise of the princi- 
ples of our Pythian Order teaches us that every true Pyth- 
ian bears in his hands the olive branch of friendship to 
every worthy"member of the Order. While within the 
embrace of this Order every true Pythian finds the grapes 
like the grapes of Eschol, sweet, luscious and refreshing, 
and of which each member of the Order may partake to 
his full satisfaction. 

Syracuse was also noted for its accumulation of the refined 
and cultivated ; and so our Pythian Order has within its 
fold its thousands of the most refined and cultivated men 
of the present day. And, as Syracuse had its conquests 
and its victories, so this Order has had its conquests and 
its victories, and will continue to press on, battling for 
right, for truth, for good, waging warfare against evil and 
immorality in every form, and achieving victory after 
victory, until the last battle of life shall have been fought 



Talks on Pythianism. 71 

and the great victory wod, and its numberless thousands 
of worthy members shall stand before the great King as 
a great army, unto whom he shall say : *' Well done, thou 
good and faithful servants." 

Last, but not least, we will view the tyrant Dionysius^ 
bold, brave and determined, but steeped in selfish ambi- 
tion. He had pressed his way to a throne, through 
intrigue, bribery and chicanery. A stranger he was to 
friendship, an enemy to right and justice, and yet, not- 
withstanding his strength of character, when he put to 
test the friendship of Damon and Pythias, his heart melted 
down ; he was a changed man, in heart and mind, and so 
fascinated was he by that pure and matchless friendship 
between Damon and Pythias, that he vainly sought fellow- 
ship with them in the bonds of their friendship. Thus 
may Pythians of today learn the lesson from that long 
by-gone circumstance, that true, unalterable Pythian 
friendship, when practised and carried out fully between 
members of the Order, will have the effect of subduing 
the spirit of selfishness in others, and bring them to see> 
as perhaps they never have before, the beauty, the grand- 
eur, and the sublimity of real Pythian friendship. If you 
are a Pythian knight, then, my brother, review this little 
lesson, and, from these simple suggestions, though drawn 
somewhat from imagination, learn that in true Pythian 
bonds everything connected therewith is beautiful, profit- 
able and sublime, and will aid us in more properly appre- 
ciating the privileges and advantages of true Pythian knight- 
hood. 



72 Talks on Pythianism. 

la conclusion, my brother, let me admonish you to 
endeavor, each and every day of your Pythian life, to 
discover the thousands of charms as they cluster around 
everything pertaining to Syracuse and the grand lesson of 
friendship given to the world by our noble prototypes, 
Damon and Pythias. 



VII. 
ECHOES FROM THE GREAT BATTLK 



In this talk I desire to present to the mind of the reader 
a few random thoughts, gathered from reflection on the 
scenes and circumstances surrounding the Damo-Pythian 
episode. 

A group of golden gems cluster around the lesson of 
friendship given to the world by the two friends, rich in ^r 
material for thought and profit. A great moral battle is 
to be fought, and a victory to be won. Arrayed on the 
one side is honor, truth and friendship, clothed in sacred 
power ; on the other, tyranny, oppression, selfishness and 
wrong, clothed in the power of demons. In the unlawful 
step taken by Dionysius, in the early part of the day, right, 
justice and benevolence had been silenced, and unrighteous- 
ness, tyranny and oppression reigned and ruled supreme. 
While the tyrant is the champion of many hard fought bat- 
tles in warfare, Damon is the champion in the senate 
chamber in the defence of right and justice. The first 
official act of the tyrant king was the first blow of this 
great battle between right and wrong, and, being clothed 
with absolute power, he had not a doubt of ultimate victo- 



74 Talks on Pythianism. 

ry, while his enemy, largely in minority, must rely entirely 
upon the strength and power of invisible righteous princi- 
ple, born of high heaven. 

We see, in our imagination, the tyrant as he stands be- 
side the scaffold, lost in profoundest wonder, as he sees the 
brave and fearless Pythias bare his own head upon the 
block for his friend, and the faithful Damon rush to the 
rescue and to death. Many thoughts, foreign to his cor- 
rupt nature, prey upon his troubled brain, while, in his 
imagination, a group of hideous pictures dance before his 
vision like the ghosts of martyred virtues from the by-gone 
ages, as he hears the two friends, lingering in each otherV 
tender embrace, contending, each with the other, ^'Let me 
die." A crisis has been reached-a victory must soon^be won. 
As the last moment of allotted time is ebbing, a thousand' 
family altars in Syracuse are bathed in anxious, loving 
tears, a thousand fervent petitions are ascending to the 
Throne of Justice for righteous victory. The sun seems to 
linger in its course, bathing the western slope in its golden 
rays as though a Joshua was there and had commanded it 
to stand still until the battle is finished and the victory 
won. The hosts of heaven seem to smile in sympathetic 
recognition of struggling virtue. The swift-wiuged Angel 
of Charity, as a messenger from the great white Throne of 
Justice, invisibly sweeps down upon the scene and directs 
the victory, and with the finger of love writes upon 
the pages of time, * ^Babylon is fallen; righteous principle 
hath prevailed ; henceforth friendship shall rule and reign? 
supreme in Syracruse'^ ; and the hosts of heaven shouted,. 



4 



Talks on Pythianism. 75 

**Amen ! " The battle is ended the victory won. Right- 
eous principle is the champion, while tyranny, oppression 
and wrong is the conquered foe. This victory was made 
the sweet song of ancient Greece, and its sweet notes echoed 
over mountain and valley, over sea and ocean for more 
than twenty-five hundred years, and finally, in 1864, broke^ 
upon the ears of some of America's noblest sons, who, with \ 
eager delight, caught up the sweet song and sang it anew. 1 
Its vibration reached every city, town and hamlet in our i 
fair land, and to-day there are half a million true and j 
appreciative Knights to join the grand chorus of Pythian 
Friendship, Charity and Benevolence. 

From the foregoing thoughts we gather two golden les- 
sons — the power of righteous principle over vice in every 
form, and the force of true Pythian character in individual 
effort. The two principles involved still exist in every 
laud. Wherever the foot of man treads the earth the 
battle between virtue and vice must be fought, and the 
victory is sure, as it is not to the strong but to the vigilant, 
the active and the brave. The giant Goliath is yet in the 
land, and we should remember that in the person of every 
true Knight of Pythias we have a conquering David. 

Would we see true Pythian principle spread out, until it 
gathers into its warm embrace the noble and worthy from 
the human family ; then let every Pythian first be true to 
the principles to which he has pledged his honor, and then 
put forth personal effort in practising these principles in 
everyday life, remembering always, that every honest 



76 Talks on Pythianism. 

-effort is not only approved by all right-thinking men, 
but is sanctioned by high heaven. 

The display of friendship by Damon and Pythias was 
not for the purpose of influencing the Tyrant's course, nor 
was it to convince him of the existence of such a friendship 
as they claimed, but they were simply acting in the dis- 
charge of duty under their Pythagorean pledge. Nor 
should we, in the discharge of duty, under our Pythian 
pledge, anticipate a desire thus to sound a trumpet to attract 
the attention of the outside world, but let us faithfully 
discharge our duty as Pythians, and the world will judge 
the tree by its fruits. A city built upon a hill cannot be 
hid ; neither will the fruit of honest Pythian labor be hid 
from the world. 

And now, my brother, pardon me for introducing a 
closing thought. We are standing in the dawning light 
of a new century. Behind us lies the only century that 
you and I have known. It gave us our birth ; the happy 
days of innocent childhood ; the expanding days of youth ; 
the responsible days of manhood, and, to some, it has fur- 
nished the hoary mantle of age. Many thousands of life- 
records have been written on its pages. To some it has 
given fame and fortune, and to others penury and obscurity. 
It has given to the world many of the fraternal orders. 
Prominent among these is our beloved Pythian Order, 
born in the early days of the latter half of the century. 
This Order has prospered and expanded until its member- 
ship almost covers the land, as the waters do the mighty 
deep, and, while many thousands of Pythian records have 



Talks on Pythianism. 77 

been completed during the century just past, beneficent 
Providence permits you and me to step out into a new 
century in which to finish our life-work. Beyond the con- 
fines of this new century doubtless not a single living 
Pythian will be permitted t ) go in this life. It is of vast 
importance, therefore, to each member of the Order now 
living to give earnest heed to the fact that we have entered 
upon the duties of the new century in which our life-record 
must be completed, and in which we must bid adieu to this 
world, and pass into that vast eternity from whence no 
traveler returns. 

The old century has passed over into the hands of the new 
a grand army of Pythian Brothers, five hundred thousand 
strong. Now, let each one of us ask himself, as we jour- 
ney between the twentieth and twenty-first century posts : 
Should we not redouble our energies, and, following the 
footprints of noble Pythians gone before, press onward and 
upward, sparing no pains, lacking in no efibrt to achieve 
greater victories and do nobler deeds during the remnant 
of our days than has crowned the efforts of our noble pred- 
ecessors, in gathering into one grand brotherhood true 
and noble men from the human family ? Every Pythian 
in the land to-day will have finished his labors ere the cen- 
tury closes, and the fruits of his labor must be left as a 
legacy to those who are to follow in Pythian bonds. What 
shall the harvest be which is to be gathered by them as 
the fruits of our labors? Shall you and I go down to the 
tomb with bitter regrets for having left undone Pythian 
duty? Or^hall we lay this mortal casket down, wreathed 



78 Talks o:^^ Pythianism. 

in smiles of sweetest delight, and be able to exclaim with 
the last expiring breath, ^'I have lived for the betterment 
of mankind, and now shall rest from my labors" ? May 
these simple thoughts be chambered in every Pythian heart 
is my prayer. Amen. 












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